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Lindsay J. Proudfoot and Dianne P. Hall

religion in the eyes of contemporary (and later) observers, which in turn had profound consequences for religious discourse in the country. During the latter part of the nineteenth century and beyond, Australia’s main Christian denominations were assumed to be broadly synonymous with different ethno-national elements in the British and Irish migration stream. The Catholic Church had St Patrick’s Day

in Imperial spaces
Joseph Hardwick

political point when it said the rebels had no ‘reasonable ground for complaint’). 49 In the Roman Catholic Church, pastoral letters ordered special prayers, masses and private devotions, though as was noted earlier, those in Quebec informed congregations of the causes and treatments of crop diseases and insect infestations. The pastoral that Archbishop John Bede Polding of NSW issued after an assassination attempt on Prince Alfred in 1868 asked Australia’s Catholics to join with Protestants in a common thanksgiving, and to prove

in Prayer, providence and empire
Felicity Jensz

dethroning of Vikrama, the British took control of the whole island as a Crown colony governed by colonial authorities in London through the local governor in Colombo. The inhabitants become British subjects. Unlike the Portuguese, who had used the Catholic Church as an arm of their rule, or the VOC, which was initially very intolerant of other forms of Christianity and supressed Theravada Buddhism and Hindu

in Missionaries and modernity
Three centuries of Anglophone humanitarianism, empire and transnationalism
Trevor Burnard, Joy Damousi, and Alan Lester

across the English Channel, so they introduced an explicit rupture between the discourses of humanitarianism and human rights. 28 Marcel Dorigny argues that contemporaneous French antislavery was less a humanitarian than a political creed. Because of the strong and often resented weight of the Catholic Church in France, humanitarianism was never as powerful a force in France as it was in Britain or the USA. 29 And

in Humanitarianism, empire and transnationalism, 1760–1995
The Negro Education Grant and Nonconforming missionary societies in the 1830s
Felicity Jensz

colony of England, and part of the Union of Great Britain from 1801, schools had been subjected to British forms of education from 1816, as a means of political socialisation into English ideology, particularly through the use of ideological texts. 41 Religious education was a point of contention within the Irish education system, with the Roman Catholic Church and the Church of Ireland both holding

in Missionaries and modernity
Joseph Hardwick

’s King’s School, called the Anglican Church both the ‘national church’ of England and the ‘Catholic Church of Australia’. The latter status made sense, he claimed, because the Anglican was ‘the first Church planted in these lands’. 54 Still, in 1872, the year of the Prince of Wales thanksgiving, nothing in the colonies compared to the service in London. The congregation at Toronto’s Anglican cathedral was treated to hymns and anthems, though the gathering was described as ‘not large’. An order went out for members of

in Prayer, providence and empire
Abstract only
Joseph Hardwick

people into self-isolation and ‘lockdown’. This unprecedented global calamity witnessed the reprise of familiar forms of collective worship, both nationally and globally. In Britain, Protestant and Catholic church leaders urged their members to observe a ‘national day of prayer and action’ on Sunday 22 March 2020, and on Thursday 14 May religious communities across the world followed Pope Francis and observed a ‘day of prayer for humanity’. These occasions continued and extended the ecumenicalism evident in special

in Prayer, providence and empire
Joseph Hardwick

British military victories) as evidence that the Catholic Church, the denomination with the largest number of adherents, was positioning itself as the province’s premier civil and ecclesiastical authority. Mountain was angered that the order did not refer to an earlier state proclamation, and that it was addressed – like the state proclamation – in both the English and French languages. It was especially galling that the author of the order, Joseph-Octave Plessis, styled himself ‘Bishop of Quebec’, a title Mountain thought was

in Prayer, providence and empire
Gabriel Glickman

colonisation. ‘Shame’, ‘sin’ and ‘scandal’ were the watchwords with which commentators, lay and clerical, dissected the absence of converts in both the East and West Indies. In 1695, the Dean of Norwich, Humphrey Prideaux, fulminated against officers of the East India Company who had permitted temples, mosques and Catholic churches to abound throughout the English settlements, yet sponsored ‘not as much as a Chappell for ye True Religion of Jesus Christ in any of them except at Fort St. George’. 48 Thirty years later, Daniel Defoe complained that English policy had been

in Making the British empire, 1660–1800
Thomas Nast and the colonisation of the American West
Fiona Halloran

in the nineteenth century came from families with English or Scandinavian ethnic heritage. As a result, Mormons tend to seem obviously ‘white’ to modern eyes. But in the nineteenth century that racial identity appeared far less clear. As Paul Reeve has shown, American popular culture routinely portrayed Mormons as non-white. Nast joined this tradition when he linked Mormons to Native Americans and to the Catholic Church. 33 The link to Native Americans stemmed in part from

in Comic empires